Tarikh (al-Tabari) 528
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
[ شِعْرُ ابْنِ الزِّبَعْرَى فِي وَقْعَةِ الْفِيلِ ] فَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى بْنِ عَدِيِّ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ: : تَنَّكَّلُوا عَنْ بَطْنِ مَكَّةَ إنَّهَا كَانَتْ قَدِيمًا لَا يُرَامُ حَرِيمُهَا لَمْ تَخْلُقْ الشِّعْرَى لَيَالِيَ حُرِّمَتْ إذْ لَا عَزِيزَ مِنْ الْأَنَامِ يَرُومُهَا سَائِلْ أَمِيرَ الْجَيْشِ عَنْهَا مَا رَأَى وَلَسَوْفَ يُنْبِي الْجَاهِلِينَ عَلِيمُهَا سِتُّونَ أَلْفًا لَمْ يَئُوبُوا أَرْضَهُمْ وَلَمْ يَعِشْ بَعْدَ الْإِيَابِ سَقِيمُهَا كَانَتْ بِهَا عَادٌ وَجُرْهُمُ قَبْلَهُمْ وَاَللَّهُ مِنْ فَوْقِ الْعِبَادِ يُقِيمُهَا قَالَ ابْنُ إسْحَاقَ: يَعْنِي ابْنُ الزِّبَعْرَى بِقَوْلِهِ:... بَعْدَ الْإِيَابِ سَقِيمُهَا أَبْرَهَةَ، إذْ حَمَلُوهُ مَعَهُمْ حِينَ أَصَابَهُ مَا أَصَابَهُ، حَتَّى مَاتَ بِصَنْعَاءَ. [ شِعْرُ ابْنِ الْأَسْلَتِ فِي وَقْعَةِ الْفِيلِ ] وَقَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ الْأَنْصَارِيُّ ثُمَّ الْخَطْمِيُّ، وَاسْمُهُ صَيْفِيٌّ. قَالَ ابْنُ هِشَامٍ أَبُو قَيْسٍ: صَيْفِيُّ بْنُ الْأَسْلَتِ بْنِ جُشَمَ بْنِ وَائِلِ بْنِ زَيْدِ بْنِ قَيْسِ بْنِ عَامِرَةَ بْنِ مُرَّةَ بْنِ مَالِكِ بْنِ الْأَوْسِ: : وَمِنْ صُنْعِهِ يَوْمَ فِيلِ الْحُوشِ إذْ كُلَّمَا بَعَثُوهُ رَزَمْ مَحَاجِنُهُمْ تَحْتَ أَقْرَابِهِ وَقَدْ شَرَّمُوا أَنْفَهُ فَانْخَرَمْ وَقَدْ جَعَلُوا سَوْطَهُ مِغْوَلًا إذَا يَمَّمُوهُ قَفَاهُ كُلِمْ فَوَلَّى وَأَدْبَرَ أَدْرَاجَهُ وَقَدْ بَاءَ بِالظُّلْمِ مَنْ كَانَ ثَمَّ فَأَرْسَلَ مِنْ فَوْقِهِمْ حَاصِبًا فَلَفَّهُمْ مِثْلَ لَفِّ الْقُزُمْ تَحُضُّ عَلَى الصَّبْرِ أَحْبَارُهُمْ وَقَدْ ثَأَجُوا كَثُؤَاجِ الغَنَمْ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَالْقَصِيدَةُ أَيْضًا تُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ: : فَقُومُوا فَصَلُّوا رَبَّكُمْ وَتَمَسَّحُوا بِأَرْكَانِ هَذَا الْبَيْتِ بَيْنَ الْأَخَاشِبِ فَعِنْدَكُمْ مِنْهُ بَلَاءٌ مُصَدَّقٌ غَدَاةَ أَبِي يَكسومَ هَادِي الْكَتَائِبِ كَتِيبَتُهُ بِالسَّهْلِ تُمْسِي وَرَجْلُهُ عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ فَلَمَّا أَتَاكُمْ نَصْرُ ذِي الْعَرْشِ رَدَّهُمْ جُنُودُ الْمَلِيكِ بَيْنَ سَافٍ وَحَاصِبِ فَوَلَّوْا سِرَاعًا هَارِبِينَ وَلَمْ يَؤُبْ إلَى أَهْلِهِ مِلْحَبْشِ غَيْرُ عَصَائِبِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ قَوْلَهُ: عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لِأَبِي قَيْسٍ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ وَقَوْلُهُ: غَدَاةَ أَبِي يَكْسُومَ -: يَعْنِي أَبْرَهَةَ، كَانَ يُكَنَّى أَبَا يَكْسُومَ. [ شِعْرُ طَالِبٍ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ طَالِبُ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ: : أَلَمْ تَعْلَمُوا مَا كَانَ فِي حَرْبِ دَاحِسٍ وَجَيْشِ أَبِي يَكْسُومَ إذْ مَلَئُوا الشِّعْبَا فَلَوْلَا دِفَاعُ اللَّهِ لَا شَيْءَ غَيْرُهُ لَأَصْبَحْتُمْ لَا تَمْنَعُونَ لَكُمْ سِرْبَا قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ فِي يَوْمِ بَدْرٍ سَأَذْكُرُهَا فِي مَوْضِعهَا إنْ شَاءَ اللَّهُ تَعَالَى. [ شِعْرُ أَبِي الصَّلْتِ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو الصَّلْتِ بْنُ أَبِي رَبِيعَةَ الثَّقَفِيُّ فِي شَأْنِ الْفِيلِ، وَيَذْكُرُ الْحَنِيفِيَّةَ دِينَ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ. قَالَ ابْنُ هِشَامٍ: تُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ بْنِ أَبِي رَبِيعَةَ الثَّقَفِيِّ: : إنَّ آيَاتِ رَبِّنَا ثَاقِبَاتُ لَا يُمَارِي فِيهِنَّ إلَّا الْكَفُورُ خُلِقَ اللَّيْلُ وَالنَّهَارُ فَكُلٌّ مُسْتَبِينٌ حِسَابُهُ مَقْدُورُ ثُمَّ يَجْلُو النَّهَارَ رَبٌّ رَحِيمٌ بِمَهَاةِ شَعَاعُهَا مَبْشُورُ حُبِسَ الْفِيلُ بِالْمُغَمِّسِ حَتَّى ظَلَّ يَحْبُو كَأَنَّهُ مَعْقُورُ لَازِمًا حَلْقَةَ الْجِرَانِ كَمَا قُطِّرَ مِنْ صَخْرٍ كَبْكَبٍ مَحْدُورُ حَوْلَهُ مِنْ مُلُوكِ كِنْدَةَ أَبْطَالٌ مَلَاوِيثُ فِي الْحُرُوبِ صُقُورُ خَلَّفُوهُ ثُمَّ ابذعَرُّوا جَمِيعًا كُلُّهُمْ عَظْمُ سَاقُهُ مَكسْورُ كُلُّ دِينٍ يَوْمَ الْقِيَامَةِ عِنْدَ اللَّهِ إلَّا دِينَ الْحَنِيفَةِ بُورُ [ شِعْرُ الْفَرَزْدَقِ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ الْفَرَزْدَقُ - وَاسْمُهُ هَمَّامُ بْنُ غَالِبٍ أَحَدُ بَنِي مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ - يَمْدَحُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَيَهْجُو الْحَجَّاجَ بْنَ يُوسُفَ، وَيَذْكُرُ الْفِيلَ وَجَيْشَهُ: : فَلَمَّا طَغَى الْحَجَّاجُ حِينَ طَغَى بِهِ غِنَى قَالَ إنِّي مُرْتَقٍ فِي السَّلَالِمِ فَكَانَ كَمَا قَالَ ابْنُ نُوحٍ سَأَرْتَقِي إلَى جَبَلٍ مِنْ خَشْيَةِ الْمَاءِ عَاصِمِ رَمَى اللَّهُ فِي جُثْمَانِهِ مِثْلَ مَا رَمَى عَنْ الْقِبْلَةِ الْبَيْضَاءِ ذَاتِ الْمَحَارِمِ جُنُودًا تَسُوقُ الْفِيلَ حَتَّى أَعَادَهُمْ هَبَاءً وَكَانُوا مُطْرَخِمي الطَّرَاخِمِ نُصِرْتَ كَنَصْرِ الْبَيْتِ إذْ سَاقَ فِيلَهُ إلَيْهِ عَظِيمُ الْمُشْرِكِينَ الْأَعَاجِمِ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. [ شِعْرُ ابْنِ الرُّقَيَّاتِ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ عَبْدُ اللَّهِ بْنُ قَيْسٍ الرُّقَيَّاتُ: أَحَدُ بَنِي عَامِرِ بْنِ لُؤَيِّ بْنِ غَالِبٍ يَذْكُرُ أَبْرَهَةَ - وَهُوَ الْأَشْرَمُ - وَالْفِيلَ: : كَادَهُ الْأَشْرَمُ الَّذِي جَاءَ بِالْفِيلِ فَوَلَّى وَجَيْشُهُ مَهْزُومُ وَاسْتَهَلَّتْ عَلَيْهِمْ الطَّيْرُ بِالْجَنْدَلِ حَتَّى كَأَنَّهُ مَهْزُومُ ذَاكَ مَنْ يَغْزُهُ مِنْ النَّاسِ يَرْجِعْ وَهُوَ فَلٌّ مِنْ الْجُيُوشِ ذَمِيمُ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ.
Translation
✧ [The poetry of Ibn al-Zibaʿrā on the incident of the Elephant] ʿAbd Allāh b. al-Zibaʿrā b. ʿAdī b. Qays b. ʿAdī b. Saʿd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy b. Ghālib b. Fihr said: : Withdraw from the belly of Makkah, for it was from ancient times a sanctuary whose inviolability is not sought. The nights when it was made sacred did not create Sirius. When none of the mighty among mankind sought it. Ask the commander of the army about it what he saw; And soon the knowledgeable among them will inform the ignorant. Sixty thousand did not return to their land, And after the return, their sick did not survive. ʿĀd and Jurhum were there before them, And God, from above the servants, preserves it. Ibn Isḥāq said: By his words, “...after the return, their sick did not survive,” Ibn al-Zibaʿrā meant Abrahah, since they carried him with them when what befell him befell him, until he died in Ṣanʿāʾ. [The poetry of Ibn al-Aslat on the incident of the Elephant] Abū Qays b. al-Aslat al-Anṣārī, then al-Khaṭmī, whose name was Ṣayfī, said. Ibn Hishām said: Abū Qays is Ṣayfī b. al-Aslat b. Jusham b. Wāʾil b. Zayd b. Qays b. ʿĀmira b. Murra b. Mālik b. al-Aws: : And among His deeds on the day of the wild elephant: whenever they urged it on, it knelt down; Their hooked staffs beneath its ribs, and they had slit its nose, so it was cut; And they made its goad a dagger, whenever they directed it, they struck the back of its neck; And it turned and retreated in its tracks, and he who was there returned with wrongdoing; Then He sent down upon them a shower of stones, and wrapped them up like the wrapping of bundles; Their rabbis urged them to patience, while they bleated like the bleating of sheep. Ibn Hishām said: These verses are in a poem of his. The poem is also related on the authority of Umayya b. Abī al-Ṣalt. Ibn Isḥāq said: Abū Qays b. al-Aslat said: : Arise and pray to your Lord and wipe yourselves with the corners of this House between the two rugged mountains; For you have from Him a confirmed trial on the morning of Abū Yaksūm, the leader of the battalions; His battalion in the plain spends the evening, while his infantry are on the stony grounds on the summits of the mountain passes; When the help of the Lord of the Throne came to you, the hosts of the King repelled them between dust and a shower of stones; They turned and fled swiftly, and no one of the Abyssinian returned to his family except small bands. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me his words: “On the stony grounds on the summits of the mountain passes.” These verses are in a poem by Abū Qays which I shall mention in its proper place, if God wills. And his words, “on the morning of Abū Yaksūm” mean Abrahah, who was given the kunya Abū Yaksūm. [The poetry of Ṭālib on the incident of the Elephant] Ibn Isḥāq said: Ṭālib b. Abī Ṭālib b. ʿAbd al-Muṭṭalib said: : Do you not know what happened in the war of Dāḥis and the army of Abū Yaksūm when they filled the mountain pass? Were it not for God's defense—there is nothing besides Him— you would have become unable to protect for yourselves even a herd. Ibn Hishām said: These two verses are in a poem of his on the day of Badr, which I shall mention in its proper place, if God Almighty wills. [The poetry of Abū al-Ṣalt on the incident of the Elephant] Ibn Isḥāq said: Abū al-Ṣalt b. Abī Rabīʿa al-Thaqafī said concerning the affair of the elephant, and he mentions the Ḥanīfiyya, the religion of Abraham ﷺ. Ibn Hishām said: It is related on the authority of Umayya b. Abī al-Ṣalt b. Abī Rabīʿa al-Thaqafī: : Indeed the signs of our Lord are piercing; none disputes them except the ungrateful one. The night and the day were created, and each has its manifest reckoning, ordained. Then a merciful Lord reveals the day with a radiant sun whose rays are spread. The elephant was kept back at al-Mughammis until it remained crawling as if it were hamstrung; Clinging to the ring of its neck as if it were cut from the rock of Kabkab, rolled down; Around it were heroes of the kings of Kinda, fierce in wars, falcons. They abandoned it, then all of them dispersed, every one of them with the bone of his leg broken. Every religion on the Day of Resurrection before God is void except the religion of the Ḥanīfiyya. [The poetry of al-Farazdaq on the incident of the Elephant] Ibn Hishām said: Al-Farazdaq—whose name was Hammām b. Ghālib, one of the Banū Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm—said, praising Sulaymān b. ʿAbd al-Malik b. Marwān, satirizing al-Ḥajjāj b. Yūsuf, and mentioning the elephant and its army: : When al-Ḥajjāj tyrannized, when wealth made him tyrannical, he said, “Verily I shall ascend in ladders.” He was as Ibn Nūḥ said, “I shall ascend to a mountain that will protect me from the water.” God cast into his body the like of what He cast upon the white qibla with its sacred precincts— Armies driving the elephant until He turned them into dust, though they were proud and haughty. You were granted victory like the victory of the House, when the great one of the polytheists, the non-Arabs, drove his elephant to it. And these verses are in a poem of his. [The poetry of Ibn al-Ruqayyāt on the incident of the Elephant] Ibn Hishām said: ʿAbd Allāh b. Qays al-Ruqayyāt, one of the Banū ʿĀmir b. Luʾayy b. Ghālib, said, mentioning Abrahah—he is al-Ashram—and the elephant: : Al-Ashram, who came with the elephant, plotted against it, and he turned away, his army routed; And the birds sent down upon them stones until it was as if they were routed; Whoever among the people attacks it returns as a remnant of armies, blameworthy. And these verses are in a poem of his.
Grades by grader
No grade is recorded for this wording.